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Alternative Ontologies and Literary Depictions of Mysticism in Borges and Mahfouz David Shane Elder University of Arkansas, Fayetteville

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Alternative Ontologies and Literary Depictions of Mysticism in Borges and Mahfouz David Shane Elder University of Arkansas, Fayetteville University of Arkansas, Fayetteville ScholarWorks@UARK Theses and Dissertations 5-2016 “Between the Yes and the No”: Alternative Ontologies and Literary Depictions of Mysticism in Borges and Mahfouz David Shane Elder University of Arkansas, Fayetteville Follow this and additional works at: http://scholarworks.uark.edu/etd Part of the Comparative Literature Commons, Latin American Literature Commons, and the Near and Middle Eastern Studies Commons Recommended Citation Elder, David Shane, "“Between the Yes and the No”: Alternative Ontologies and Literary Depictions of Mysticism in Borges and Mahfouz" (2016). Theses and Dissertations. 1614. http://scholarworks.uark.edu/etd/1614 This Dissertation is brought to you for free and open access by ScholarWorks@UARK. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of ScholarWorks@UARK. For more information, please contact [email protected], [email protected]. “Between the Yes and the No”: Alternative Ontologies and Literary Depictions of Mysticism in Borges and Mahfouz A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Comparative Literature and Cultural Studies by David Shane Elder University of North Carolina at Wilmington Bachelor of Arts in English, 1992 University of North Carolina at Wilmington Master of Arts in English, 2000 May 2016 University of Arkansas This dissertation is approved for recommendation to the Graduate Council. _____________________________________ Professor Adnan Haydar Dissertation Director _____________________________________ _____________________________________ Professor Kay Pritchett Professor Sergio Villalobos-Ruminott Committee Member Committee Member _____________________________________ Professor Michael Beard Ex-Officio Member Abstract Since the advent of the modern era and the subsequent age of Enlightenment, the rational tradition has enabled the West to assert command of a large area of the globe and its population. While advancing the conditions of living for many, rational structures have also been used to control and repress others. The theosophy of the medieval Islamic mystic Ibn al-ᶜArabī, with its basis in irrational thought, offers a counterpoint to the rational and empirical traditions, the social orthodoxies to which these epistemologies contribute, and the ontologies with which these epistemologies and orthodoxies are correlated. Yet mystical expression is very often recondite and reliant upon a bewildering array of apophatic stylistic devices in an attempt to convey ineffable gnosis. More than in the reportage of the mystics themselves, irrational gnosis could be transmitted to wide audiences by writers who have gained world-wide fame. From this point of departure, this dissertation project analyzes the degree to which “literary depictions of mysticism” suggest alternatives to rational ontologies, perhaps more effectively and efficiently than mysticism qua mysticism. Indeed, “literary depictions of mysticism,” when juxtaposed with aspects of Ibn al-ᶜArabī’s theosophy, can “impolitically” deconstruct or re-conceptualize orthodox, rational conceptions of the ontological categories of time, space, and subjectivity. While an impossibly large number of authors, texts, and genres could be used to investigate how “literary representations of mysticism” challenge these ontological categories, this dissertation—favoring methodological depth over breadth—essays a rigorous examination of only a small sample of the literary production of two “canonical” twentieth century authors: Jorge Luis Borges and Naguib Mahfouz. By highlighting the authors’ depictions of irrational mystical approaches to the ontological categories of time, space, and subjectivity in their literary production, the present work concludes that readers who have been alerted to these irrational approaches by critically engaged teachers might then be encouraged to incorporate them into meaningful and productive strategies for resistance to power and towards initiating individual and social transformation. Ideally, such resistance and transformation will contribute to a “speech addressed to the other, recognized as other” and establish a roadmap for the “democracy to come.” ©2016 by David Shane Elder All Rights Reserved Acknowledgements This dissertation would not have been possible without the inspiration, guidance, and commitment to excellence of Professor Adnan Haydar. In addition to directing my dissertation, Professor Haydar taught me Arabic and comparative literary analysis over the last five years, and I am blessed to have been able to learn from such a kind and generous educator. I am also indebted beyond words to Professor Kay Pritchett for her close reading and incisive commentary of the dissertation drafts. Along the way, I have benefited intellectually and professionally from hours of conversations with Professor Pritchett; I have also enjoyed her instruction in peninsular Spanish history and literature in several classes. Very early on in the formulation of my project, the theoretical and methodological trajectory of the dissertation was significantly altered for the better through the encouragement of Professor Sergio Villalobos, and I am both humbled and grateful for Professor Michael Beard’s willingness to join my committee at a late hour in the project in order to share with me his expertise on Naguib Mahfouz and mysticism. I would also like to thank Professors Paula Kamenish, Michael Wentworth, and Kathy Rugoff at the University of North Carolina at Wilmington for believing in me and inspiring me to pursue a doctoral degree and an academic career. I should also say thank you to Dr. Paula Haydar for firing my enthusiasm for learning Arabic and for being such an effective teacher of this beautiful language at the University of Arkansas. I must also express an immense amount of gratitude to Professor Joel Gordon, Professor Tom Paradise, and the staff of the King Fahd Center for Middle Eastern Studies at the University of Arkansas’s Fulbright College for providing me with financial support during my final year of writing. A special thank you to Nani Verzon, Middle Eastern Studies program coordinator at the King Fahd Center, for helping me keep my stress level down during times of crisis. Likewise, Michelle Bachelor at the University of Arkansas Graduate School and International Education helped me more than she knows with the negotiation of the administrative and paperwork hurdles that one must clear in the completion of a doctoral program. Her calm demeanor and expert advice helped me worry less about tracking down signatories. Professors Patrick Slattery and Elias Dominguez-Barrajas also deserve my thanks for helping me secure teaching assistantships with the University of Arkansas’s Program of Rhetoric and Composition during most of my time as a graduate student. Bob Haslam, director of the University of Arkansas’s Class+ Writing Support has been an outstanding and supportive supervisor, mentor, and friend. I also would like to express my appreciation for Raina Smith-Lyons, instructor in the Department of English, who has also been a mentor for both professional and personal concerns. Emotional, mental, and financial support was supplied in large doses by my family in North Carolina during my graduate experience. Thank you to my mother Cynthia Horne and her husband Steve; to my father David Elder and his wife Cindy; to my sister Jessica Jane McDonald and her husband Mike; and to my brother Josh Elder and his wife Katie. My nieces and nephews have been a continual source of inspiration during the last several years. Many days and nights I was able to press on with the research and writing of this project by thinking of Elijah, Sophie Jane, Cole, Allie, Evan, and Emmy. Thank you especially to Eli and Sophie for the “hurry up” texts! And of course, I am eagerly waiting to introduce myself to the latest addition to the family, Vivian Marie. While away from my family in North Carolina, I have also been encouraged and inspired by my Arkansas nieces, Edith Esther (Edie) and Beatrice Van Lynn. Like the mystic thinkers I have spent the last year writing about, I should attempt my own communication of the ineffable by expressing profound gratitude to all the friends of Bill who have helped me face life on life’s terms over the last eight years, especially T.J. Goode, Bill Hart, Robert Sechrist, Matt McGowan, Derek Van Lynn, Daryl Doyal, and Rob Lambert. On the other hand, I want to also thank all of the people I ever worked with in a kitchen during my 25-year restaurant career. You are all part of the story, but especially I want to say thank you to Jimmy Cheeseman, Barb Kelly, Vincent Drayton, Matt Karas, Marvin Johnson, Rob Jones, and Adam Carlson. The times we had at Elijah’s on the Cape Fear were truly formative. Many of the ideas in this dissertation were germinated from conversations during and after work with you all. The life of a graduate student would be pretty miserable without a trusty band of colleagues and devoted friends, and for that I wish to acknowledge Jocelyn Bailey, Molly Throgmorton, Hung Pham, and Eric and Victoria Larson. Finally, I want to thank Rebecca Jones, who has long been my muse. Dedication I want to dedicate all the effort behind this dissertation and any merits that might reside within it to all of my grandparents, but in particular my maternal grandmother Gertrude McLaughlin, who passed away February 20, 2015. I know you waited as long
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